568.记事二：
凡虔诚与智慧者，谁不想知道自己死后的生活什么样？所以，我大体描述一下，以便它能为人所知。每个人死后都感觉他依然活着，不过是在另一个世界，并被告知头上是天堂，那里有永恒的喜乐，脚下是地狱，那里有永恒的悲哀。他首先被带回在世时所处的外在状态，于是，他以为自己肯定能进天堂，他谈吐聪明，行为谨慎。然后有的说：“我们一贯生活道德，追求诚实，从未蓄意作恶。”有的说：“我们定期去教会，出席弥撒，亲吻圣像，跪下祷告。”有的则说：“我们一直扶贫济困，阅读虔诚的书籍，也阅读圣言。”以及其它类似说法。
但当他们说完这些话后，站在他们旁边的天人说：“你们提及的这一切都是外在所为，但你们还不知道自己内在什么样。你们现在是披戴实质身体的灵，灵就是你们的内在人。正是你们的灵在思考它意愿的一切，意愿它喜爱的一切，这是它生命的乐趣。每个人自婴儿时就开始过外在的生活，学习行为道德，谈吐聪明，一旦他有了天堂及其幸福的某些概念，就开始祷告，常去教会，遵守敬拜仪式。然而，当邪恶从其本性源头涌出时，他就把它们珍藏心底，还巧妙地以基于谬论的推理掩盖它们，直到他自己也不再知道恶就是恶。然后，因为罪恶好似被灰尘包裹和遮盖，所以他除了提防罪恶暴露在世界面前外，不再对它们多加思考。他只是努力过一种外在的道德生活，因此变成两面派，外在是绵羊，内在是狼。他就象装着毒药的金盒子，或象一个有口臭的人，为防止靠近他的人闻出来而口含香物，或象散发香味的老鼠皮。
你们说你们生活道德，追求虔诚，但请告诉我，你们可曾检查过自己的内在人，可曾觉察到贪恋报复、甚至谋杀？可曾意识到放纵淫欲、甚至通奸，还有欺骗、甚至偷窃，说谎、甚至假见证？十诫中有四条包含这样的禁令：“你不可作这些事”，最后两条说：“你不可贪恋它们”。你们真的相信，在这些事上，你们的内在人类似于你们的外在人吗？如果你们这样认为，那么我想，你们可能错了。”
对此，他们回应说：“何为内在人？它和外在人不是一个，是一样的吗？我们的牧师告诉我们说，内在人无非是信，口头的虔诚和生活的道德就是它的标志，因为它们是内在人的行动。”天人回答说：“得救之信存在于内在人，仁爱也是一样，这才是基督徒外在忠诚和道德的源头。但如果上述提及的贪欲仍存留于内在人，也就是说，仍存留于意愿和由此而来的思维，如果你们因此内心热爱这些贪欲，而外在言行却不同，那么你们身上的恶就被置于善之上，而善被置于恶之下。所以，无论你们如何貌似出于觉知谈论，出于爱行事，里面仍有邪恶，如我们所说，这邪恶被包裹起来，然后你们就象狡猾的猿人，虽模仿人类行为，却根本没有人类的心。
但你们对自己的内在人一无所知，因为你们从不检查自己，然后悔改，当你们脱去外在人，进入所拥有的内在后，很快就会发现自己的内在人是何模样。当这一刻到来时，你们的同伴，甚至连你们自己都认不出你们。我见过道貌岸然的恶人，看上去就象野兽，他怒视自己的邻舍，充满深仇大恨，并亵渎处于外在人期间所敬拜的神。”听到这番话，他们都离开了，然后天人告诉他们：“稍后你们会看到自己的生命是什么样，因为你们的外在人将很快被取走，你们将进入所拥有的内在，这才是你们现在的灵。”
568. 记事二:
凡虔诚与智慧者, 谁不想知道自己死后的生活什么样? 所以, 我大体描述一下, 以便它能为人所知。 每个人死后都感觉他依然活着, 不过是在另一个世界, 并被告知头上是天堂, 那里有永恒的喜乐, 脚下是地狱, 那里有永恒的悲哀。 他首先被带回在世时所处的外在状态, 于是, 他以为自己肯定能进天堂, 他谈吐聪明, 行为谨慎。 然后有的说: “我们一贯生活道德, 追求诚实, 从未蓄意作恶。 ”有的说: “我们定期去教会, 出席弥撒, 亲吻圣像, 跪下祷告。 ”有的则说: “我们一直扶贫济困, 阅读虔诚的书籍, 也阅读圣言。 ”以及其它类似说法。
但当他们说完这些话后, 站在他们旁边的天人说: “你们提及的这一切都是外在所为, 但你们还不知道自己内在什么样。 你们现在是披戴实质身体的灵, 灵就是你们的内在人。 正是你们的灵在思考它意愿的一切, 意愿它喜爱的一切, 这是它生命的乐趣。 每个人自婴儿时就开始过外在的生活, 学习行为道德, 谈吐聪明, 一旦他有了天堂及其幸福的某些概念, 就开始祷告, 常去教会, 遵守敬拜仪式。 然而, 当邪恶从其本性源头涌出时, 他就把它们珍藏心底, 还巧妙地以基于谬论的推理掩盖它们, 直到他自己也不再知道恶就是恶。 然后, 因为罪恶好似被灰尘包裹和遮盖, 所以他除了提防罪恶暴露在世界面前外, 不再对它们多加思考。 他只是努力过一种外在的道德生活, 因此变成两面派, 外在是绵羊, 内在是狼。 他就象装着毒药的金盒子, 或象一个有口臭的人, 为防止靠近他的人闻出来而口含香物, 或象散发香味的老鼠皮。
你们说你们生活道德, 追求虔诚, 但请告诉我, 你们可曾检查过自己的内在人, 可曾觉察到贪恋报复, 甚至谋杀? 可曾意识到放纵淫欲, 甚至通奸, 还有欺骗, 甚至偷窃, 说谎, 甚至假见证? 十诫中有四条包含这样的禁令: “你不可作这些事”, 最后两条说: “你不可贪恋它们”。 你们真的相信, 在这些事上, 你们的内在人类似于你们的外在人吗? 如果你们这样认为, 那么我想, 你们可能错了。 ”
对此, 他们回应说: “何为内在人? 它和外在人不是一个, 是一样的吗? 我们的牧师告诉我们说, 内在人无非是信, 口头的虔诚和生活的道德就是它的标志, 因为它们是内在人的行动。 ”天人回答说: “得救之信存在于内在人, 仁爱也是一样, 这才是基督徒外在忠诚和道德的源头。 但如果上述提及的贪欲仍存留于内在人, 也就是说, 仍存留于意愿和由此而来的思维, 如果你们因此内心热爱这些贪欲, 而外在言行却不同, 那么你们身上的恶就被置于善之上, 而善被置于恶之下。 所以, 无论你们如何貌似出于觉知谈论, 出于爱行事, 里面仍有邪恶, 如我们所说, 这邪恶被包裹起来, 然后你们就象狡猾的猿人, 虽模仿人类行为, 却根本没有人类的心。
但你们对自己的内在人一无所知, 因为你们从不检查自己, 然后悔改, 当你们脱去外在人, 进入所拥有的内在后, 很快就会发现自己的内在人是何模样。 当这一刻到来时, 你们的同伴, 甚至连你们自己都认不出你们。 我见过道貌岸然的恶人, 看上去就象野兽, 他怒视自己的邻舍, 充满深仇大恨, 并亵渎处于外在人期间所敬拜的神。 ”听到这番话, 他们都离开了, 然后天人告诉他们: “稍后你们会看到自己的生命是什么样, 因为你们的外在人将很快被取走, 你们将进入所拥有的内在, 这才是你们现在的灵。 ”
568. The second memorable occurrence. Most people who are devout or wise want to know what the outcome of their life will be after they die. I will reveal some generalities so that they will know.
After they die, all people become aware that they are still alive but are in another world. They hear that above them lies heaven where there are eternal joys, and below them lies hell where there is eternal suffering. Next, they are put back into the outer selves they had while they were still in the physical world. At that point they believe that they are definitely going to heaven. They speak intelligently and act prudently.
Some of them say, "We have lived moral lives. We have had honorable pursuits. We have not done evil deliberately. "
Others say, "We have attended church regularly. We have heard Mass. We have kissed holy statues. We have poured forth prayers on our knees. "
Some say, "We have given to the poor. We have helped the needy. We have read religious literature, including the Word," and more of that nature.
[2] Nevertheless, after they have said that, angels appear and say, "All the things you mentioned, you did in your outer selves, but you are still unaware of what you are like in your inner selves. You are now spirits in a substantial body. Your spirit is your inner self. This is the part in you that thinks about what it wants and wants what it loves; what it loves is the delight of your life.
"From early childhood we all begin our lives in our outer selves. We learn to behave morally and speak intelligently. When we have formed some idea of heaven and its blessedness, we begin to pray, to go to church, and to attend the customary religious rituals. Meanwhile when evils rise up from their native source, we begin hiding them deep within our mind and also cleverly covering them with a veil of reasonings based on mistaken ideas, to the point where we do not know that evil is evil. Then, because those evils have been covered over and buried in the dirt, so to speak, we no longer reflect on them; we just take care that they do not appear before the world. We practice a moral life only in outward ways. Therefore we become a dual person - a sheep on the outside but a wolf on the inside. We are like a golden box that contains poison; like people with disgusting breath who keep something sweet-smelling in their mouths so that others nearby cannot tell; and like a rat's skin that smells of balsam.
[3] "You have asserted that you lived moral lives and pursued religious practices. Let me ask, however, did you ever examine your inner selves? Did you become aware of any desire for revenge, even to the point of committing murder? Any desire to indulge lust, even to the point of committing adultery? Any desire to commit fraud, even to the point of committing theft? Any desire to lie, even to the point of bearing false witness? Four of the Ten Commandments say, 'You are not to do these things,' and the last two say, 'You are not to desire to do these things. ' Is it your belief that your inner self was much like your outer self in these regards? If this is your belief, perhaps you are wrong. "
[4] "What is our inner self?" they replied. "Isn't it the same as our outer self? We have heard from our ministers that our inner self is simply our faith, and that our devout words and moral lives are signs that we have faith, because they are our faith at work. "
"Faith that truly has power to save does indeed reside in the inner self, along with goodwill," the angels replied, "and these do lead to Christian faithfulness and morality in the outer self. If, however, desires for revenge, for committing fraud and theft, and for lying remain in your inner self (meaning your will and your thinking) and inwardly you love those desires (no matter what you say or do outwardly), then evil takes precedence over goodness, and goodness is less important to you than evil. In this case, no matter how much you speak as if you had understanding or act as if you had love, there is evil within you, and your words and actions just cover it up. Then you are like clever chimpanzees who can mimic human actions, although their heart is far different.
[5] "You know nothing about your inner self, because you have not examined yourselves, and after self-examination have not practiced repentance. Soon, however, you will see exactly what it is like, when your outer self is taken off, and you are introduced into your inner self. When this happens, you will no longer be recognized by your companions or even by yourselves. I have seen evil people, who had been moral, become like predatory animals, looking at their neighbor with hostile eyes, burning with murderous hatred, and uttering blasphemy against the God they had worshiped in their outer selves. "
When they heard that, they walked away. The angels then said to them, "After this you are going to see the outcome of your life. Soon your outer self will be taken away, and you will come into your inner self, which is now your spirit. "
568. The second experience.
Every religious and wise person wants to know what his life will be like after death, so I shall give a general description so that he may know.
Everyone after death, when he becomes aware that he is still alive, but in another world, and he is told that above him is heaven, where there are everlasting joys, and below him is hell, where there are everlasting sorrows, is first brought back into the external state he was in, while he was in his former world. Then he believes that he will certainly reach heaven, and he talks intelligently and behaves prudently. Some say: 'We have lived a moral life, we have had honourable ambitions, we have not deliberately done evil.' Others say: 'We have gone regularly to church, we have attended mass, we have kissed holy statues, we have prayed hard on our knees.' Some say: 'We have given to the poor, we have helped the needy, we have read devotional books, as well as the Word.' And there are many more similar claims.
[2] But when they have made these statements, the angels standing by them say: 'All the things you have mentioned you did externally; but you still do not know what you are like internally. You are now spirits with a substantial body, and the spirit is your internal man. It is this in you which thinks what it wishes, and wishes what it loves, and this is the pleasure of its life. Everyone from early childhood begins his life on the external level. He learns to behave with morality, to talk intelligently, and once he has formed some idea of heaven and its blessedness, he begins to pray, to go to church and attend regular services. Yet he still treasures up in the depths of his mind the evils which spring in profusion from their native source; he cleverly covers them up too with reasonings based upon fallacies, until he himself does not know that evil is evil. Then as for the evils which are wrapped up and covered, as if by dust, he does not give them another thought, only taking care that they are not exposed to the world's gaze. So his only concern is with the externals of a moral life, and so he becomes duplicitous, a sheep in externals, a wolf in internals. He becomes like a golden box containing poison; or like a person with bad breath who keeps a pastille in his mouth to prevent by-standers smelling it; or like a mouse's skin made to smell of balsam.
[3] 'You said that you lived a moral life and devoted yourselves to religious studies. But my question is, did you ever examine your internal man and become aware of any longings for revenge, even to the point of murder, any longings for indulging your lusts even to the point of adultery, any longings for fraud even to the point of stealing, any longings for lying even to the point of giving false witness? Four of the Ten Commandments contain the injunction, "You are not to," and the last two "You are not to covet." Do you really believe that in these matters your internal man resembled your external one? If you do, I think you may be wrong.'
[4] To this they replied, 'What is the internal man? Is it not one and the same as the external? Our ministers have told us that the internal man is nothing but faith, and reverence in utterance and morality in life is a sign of it, because it shows its working.'
The angels answered: 'Saving faith is in the internal man, and likewise charity, and this is the source of Christian faithfulness and morality in the external man. But if the longings we mentioned before remain in the internal man, that is, in the will and so in his thinking, and if, therefore, you love those longings inwardly, and yet act and talk differently in externals, then in your case evil is placed above good, and good below evil. However much, therefore, you seem to talk from the understanding, and to act from love, there is evil within and this is wrapped up, as we said. Then you are like cunning chimpanzees, which ape human actions, but their heart is not in them.
[5] 'You know nothing about your internal man, because you have not examined yourselves, and following that examination repented. You will discover shortly what your internal man is like, when you have the external stripped off and you enter into possession of the internal. When this happens, your companions will no longer recognise you, nor will you recognise yourselves. I have seen wicked people who pretended to be moral looking like wild beasts, glaring truculently at their neighbour, burning with murderous hatred, and cursing God, whom they worshipped in the external man.'
On hearing this they went away; and then the angels told them: 'You will see what your life will be like after this, for your external man will shortly be taken away and you will enter into possession of the internal, which is now your spirit.'
568. Second Memorable Relation:
What pious and wise man does not wish to know his life's lot after death? I will therefore set forth plainly some general truths in order that it may be known.
Every man, when, after death, he feels that he is still alive, and that he is in another world, and hears that heaven, where there are eternal joys, is above him, and hell, where there are eternal sorrows, is beneath him, is at first remitted into his externals, in which he was in the former world; and he then believes that he is certainly going to heaven, and talks intelligently and acts prudently.
And some then say, "We have lived morally, we have pursued honesty, we have not done evil purposely." Others say, "We have frequented churches, heard masses, kissed sacred images, and on our knees poured out prayers." Others again, "We have given to the poor, helped the needy, read pious books, and also the Word," with other like things.
[2] But when they have said these things, angels approach and say, "All that you have mentioned you have done in externals, but you do not yet know what you are in your internals. You are now spirits in a substantial body, and the spirit is your internal man. It is this in you that thinks what it wills and wills what it loves; and that is the delight of its life. Every man from infancy begins life from externals, and learns to act morally and talk intelligently; and when he begins to gain some idea of heaven and its happiness, he begins to pray, to frequent churches, and to observe the solemnities of worship; and yet when evils spring forth from their native fountain, he hides them in his mind's bosom, and also ingeniously covers them over with reasonings from fallacies to such an extent that he does not even know that evil is evil. And then because the evils are veiled over and covered up as it were with dust, he thinks no more about them, except to guard against their appearing before the world. Thus he endeavors merely to lead a moral life in externals, and thus he becomes a double man, a sheep in externals, and a wolf in internals; and he is like a golden box containing poison, or like a man with a foul breath holding something aromatic in his mouth to prevent those near him from perceiving it; or he is like a mouse's skin that smells of balsam.
[3] You said that you had lived morally, and had followed pious pursuits; but tell me, have you ever examined your internal man and there perceived any lusting after revenge even to murder, after libidinous living even to adultery, after defrauding even to theft, after lying even to false witness? In four of the commandments of the Decalogue it is said, Thou shalt not do these things, and in the two last, Thou shalt not lust after them. Do you believe that in these things your internal man has been like your external? If you do you are perhaps deceived."
[4] To this they replied, "What is the internal man? Is not the internal and the external one and the same? We have heard from our ministers that the internal man is nothing but faith, and that oral piety and a morality of life are the signs of it, because they are its operation."
To this the angels answered, "Saving faith is in the internal man, and charity likewise; and from them come Christian fidelity and morality in the external man. But if the above mentioned lusts remain in the internal man, thus in the will and therefrom in the thought, and if in consequence you love these things interiorly, and yet act and speak otherwise in externals, evil is then with you above good, and good below evil; consequently, however you may talk as if from the understanding, and act from love, evil is within and thus is veiled over; and then you are like cunning apes which perform actions like those of men, but the human heart is wholly lacking.
[5] But what your internal man is, of which you know nothing, because you have not examined yourselves and afterwards repented, you will see after a while, when you put off your external man and are let into the internal. When this takes place you will no longer be recognized by your companions, nor even by yourselves. Wicked men, who were moral, I have then seen to be like wild beasts, looking at the neighbor with savage eyes, burning with deadly hatred, and blaspheming God, whom they adored while in the external man."
Hearing this they withdrew; and the angels then said, "You will see your life's lot after a little; for your external man will soon be taken away from you, and you will enter into the internal, which is now your spirit."
568. The second experience. Every pious and wise man wishes to know what will be his lot in the life after death. He may learn this from the general account I will now give. Every man after death, when he finds that he is still alive, and that he is in another world, is informed that above him is heaven where are eternal joys, and that beneath him is hell where are eternal sorrows. At first he is permitted to return to his externals, in which he lived in the world; and in this state he believes that he will certainly go to heaven; and he talks intelligently and acts prudently. Some say, "We have lived moral lives, our pursuits have been honorable and we have not intentionally done evil." Others say, "We have attended church, we have heard masses, we have adored sacred images and on our knees have poured forth prayers." Others again say, "We have gives to the poor, we have assisted the needy and we have read books of devotion and also the Word;" with much more to the same purpose.
[2] After they have said these things, angels come to them and say: "All those things which you have mentioned you have done externally; but as yet you do not know what your internal character is. You are now spirits in substantial bodies, and the spirit is your internal man, which thinks according to its will, and wills according to its love, and to act thus is the delight of its life. Every man from his infancy enters upon life from externals, learning to act morally and to speak intelligently. When he acquires some idea of heaven and of the blessedness there, he begins to pray, to attend church and to perform the rites of worship. Nevertheless, when evils spring up from their native fountain he harbors them in the recesses of his mind, and also ingeniously veils them over by reasoning from fallacies, until at length he does not know that evil is evil. After this, as his evils are veiled over and covered as it were by dust, he no longer thinks about them, only taking care to prevent them from appearing before the world. Thus he studies only to lead a moral life in externals; and so he leads a double life, being a sheep in externals and in internals a wolf. He is like a golden casket with poison within; or like a person with a foul breath, keeping in his mouth a fragrant smelling substance to prevent those near from perceiving it, or like a perfumed mouse-skin.
[3] "You said that you have lived moral lives and followed pious pursuits; but," continued the speaker, "have you ever examined your internal man and there perceived any desires prompting you to take vengeance even to the death, to indulge in lust even to adultery, to defraud even to theft, to lie even to bearing false witness? In four commandments of the Decalogue it is said, Thou shalt not do such things; and in the last two, Thou shalt not covet, etc. Do you believe that your internal man, with respect to these evils, is like your external? If you do, perhaps you are mistaken."
[4] To this they replied: "What is the internal man? Is not this and the external man one and the same? We have heard from our ministers that the internal man is nothing but faith, and that pious discourse and a moral life are the signs of faith, being its operation." The angels answered: "Saving faith is in the internal man, and so also is charity; and these are the source of Christian faithfulness and morality in the external man. If, however, the lusts which have just been mentioned remain in the internal man, thus in the will and thence in the thought, and so if you love them interiorly, and yet in externals act and speak otherwise, then evil in you is above good, and good is below evil. Therefore, whatever appearance of understanding there may be in your speech, and of love in your actions, evil is within, and in this way is concealed. Then you resemble cunning apes, which act like human beings; but their heart is far from human.
[5] "But the nature of your internal man, of which you are entirely ignorant, because you have not examined yourselves, and have not repented after examination, you will see presently, when you are divested of the external man and enter into the life of the internal. When this happens, you will no longer be recognized by your companions, nor even by yourselves. We have seen moral persons, but wicked, in such circumstances become like wild beasts, glaring at their neighbor with ferocious glances, burning with deadly hatred and blaspheming God, whom in the external man they had worshiped." As they departed on hearing this the angels declared: "You will see your lot in life hereafter; for presently your external man will be taken from you, and you will enter into the internal, which is now your spirit."
568. SECUNDUM MEMORABILE.
Quis pius et sapiens non vult scire sortem vitae suae post mortem, quare manifestabo communia ut sciat. Omnis homo post mortem, cum sentit quod adhuc vivat, et quod in alio Mundo sit, ac audit quod supra illum sit Coelum ubi aeterna gaudia, et infra illum sit Infernum, ubi aeterni dolores, primum remittitur in externa sua in quibus fuit in Mundo priori, et tunc credit quod certe in Coelum venturus sit, ac loquitur intelligenter et agit prudenter; et dicunt aliqui, moraliter viximus, honesta sectavimus, ex proposito non fecimus malum; et alii dicunt, frequentavimus templa, missas auscultavimus, sancta sculptilia osculati sumus, super genubus fudimus preces; et quidam dicunt, pauperibus dedimus, opitulati sumus egenis, libros pietatis legimus, et quoque Verbum, praeter plura similia;
[2] at postquam haec dixerunt, adstant Angeli, et dicunt, illa omnia quae memoravistis, fecistis in Externis, sed nescitis adhuc, quales estis in Internis; nunc estis Spiritus in Corpore substantiali, ac Spiritus est Internus vester homo; est hic in vobis qui cogitat quod vult, et vult quod amat, et hoc est jucundum vitae ejus; omnis homo ab infantia inchoat vitam ab Externis, ac discit moraliter agere, ac intelligenter loqui, et cum ideam Coeli et beatitudinis ibi coepit, inchoat orare, frequentare templa, et solennia cultus obire, et usque mala, dum e suo fonte nativo scaturiunt, in sinu mentis suae recondere, et quoque ingeniose circumvelare ratiociniis ex fallaciis, usque adeo ut ipse non sciat quod malum sit malum; et tunc mala quia circumvelata sunt et contecta sicut pulvere, non amplius cogitat de illis, cavendo solum ne appareant coram Mundo; ita modo studet vitae morali in externis, et sic fit homo duplex; fit ovis in externis, et lupus in internis; et sicut pyxis aurea in qua intus est venenum; et fit sicut foede respirans aromaticum in ore tenens ne ab adstantibus sentiatur; et fit sicut pellis muris quae balsamice olet.
[3] Dixistis, quod moraliter vixeritis, et quod studia pietatis sectaveritis, sed quaero, num usquam exploravistis Internum vestrum hominem et percepistis aliquas concupiscentias vindicandi usque ad necem, libidinandi usque ad adulterium, defraudandi usque ad furtum, mentiendi usque ad falsum 1 testimonium; in quatuor Decalogi Praeceptis dicitur illa non facies, et in duobus ultimis dicitur illa non concupisces; Numeri creditis quod Internus vester homo in his similis fuerit Externo vestro; si hoc creditis, forte fallimini.
[4] Sed ad haec responderunt, quid Internus homo; estne hic et Externus unus idem; audivimus a Ministris nostris, quod Internus homo non aliud sit quam Fides, et quod pietas oris et moralitas vitae signum ejus sit, quia operatio ejus; ad quae responderunt Angeli, Fides salvifica est in Interno homine, pariter Charitas, et inde est Fidelitas et Moralitas Christiana in Externo homine, at si concupiscentiae supradictae in Interno homine, ita in voluntate et inde in cogitatione manent, proinde si interius amatis illas, et tamen aliter in externis agitis et loquimini, tunc apud vos malum est supra bonum, et bonum est infra malum, quapropter utcunque sicut ex intellectu loquimini, et ex amore agitis, interius est malum, et hoc ita circumvelatum; et tunc estis sicut Fingae astutae, quae fingunt actus similes humanis, sed cor eorum longe abest.
[5] Sed qualis Internus vester homo est, de quo nihil scitis, quia non exploravistis vos, et post explorationem non poenitentiam egistis, post tempus visuri estis, quando exuemini Externo homine, ac intromittemini in Internum, et cum hoc fit, non amplius agnoscemini a consociis vestris, nec a vobis ipsis; vidi morales malos tunc sicut feras, intuentes proximum truculentis oculis, flagrantes odio internecino, 2 et blasphemantes Deum, quem in Externo homine adoraverunt: his auditis recesserunt, et Angeli tunc dicebant, videbitis sortem vitae vestrae posthac, nam brevi auferetur vobis Externus homo, ac intrabitis in Internum, qui nunc est Spiritus vester.
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